Chapter IX: On the Different Kinds of Causes (4)

[1039] “Triangular numbers are those which can be disposed in a triangle, as 3 [symbol], 6 [symbol], etc., being represented by the formula (x^2 + x)/2[formula]” (Liddel and Scott’s _Lexicon_). Each side of the triangle of course contains an equal number of units, the sum of which amounts to the number.

[1040] This number is called equality, because it is composed of eight numbers, an even number; as fifty-six is called inequality, because it is composed of seven numbers, an odd number.

[1041] The clause within brackets has been suggested by Hervetus to complete the sense.

[1042] That is, 1 + 3 + 5 + 7 + 9 + 11 + 13 + 15 = 120; and 1 + 3 = 4 + 5 = 9 + 7 = 16 + 9 = 25 + 11 = 36 + 13 = 49 + 15 = 64, giving us the numbers 4, 9, 16, 25, 36, 49, 64, the squares of 2, 3, 4, 5, 6, 7, 8.

[1043] ἑτερομήκεις, the product of two unequal factors, i.e. 2 + 4 + 6 + 8 + 10 + 12 + 14 = 56; and 2 + 4 = 6 = 3 × 2, 6 + 4 = 10 = 5 × 2, and so on.

[1044] The cross.

[1045] Eph. iv. 13.

[1046] Ex. xxv. 23. The table is said to be two cubits in length, a cubit in breadth, and a cubit and a half in height; therefore it was six cubits round.

[1047] Ex. xxv. 24.

[1048] The three styles of Greek music were the ἐναρμονικόν, διάτονον, and χρωματικόν.

[1049] _i.e._ of Christ.

[1050] 1 Cor. x. 26, etc.

[1051] ψάλλοντες is substituted by Lowth for ψάλλειν of the text; ἐν τῷ ψάλλειν has also been proposed.

[1052] Ps. xlv. 10.

[1053] Ps. xlv. 14, 15.

[1054] διδακτικήν, proposed by Sylburgius, seems greatly preferable to the reading of the text, διδακτήν, and has been adopted above.

[1055] Wisd. vi. 10.

[1056] Wisd. vii. 18.

[1057] Wisd. xiv. 2, 3.

[1058] That is, resurrection effected by divine power.

[1059] Such seems the only sense possible of this clause,--obtained, however, by substituting for συνάλογοι λόγου, κ.τ.λ., σύλλογοι λόγον, κ.τ.λ.

[1060] John iii. 30.

[1061] John i. 3.

[1062] Eph. ii. 20, 21.

[1063] Matt. xiii. 47, 48.

[1064] Prudence, fortitude, justice, temperance.

[1065] _i.e._ that mentioned in the last sentence of chap. xi., which would more appropriately be transferred to chap. xii.

[1066] Wisd. ii. 22, 25.

[1067] Ps. xvii. 3, 4.

[1068] Sylburgius proposes κοσμικάς, worldly, instead of κοσμίας, decorous; in which case the sentence would read: “and [true] poverty, destitution in worldly desires.”

[1069] Gen. xviii. 12.

[1070] The reading of the text has, “not of the same mother, much less of the same father,” which contradicts Gen. xx. 12, and has been therefore amended as above.

[1071] 1 Sam. i. 13.

[1072] Or, “judging from the motion of the soul;” the text reading here οὐ κινήματος ψυχῆς, for which, as above, is proposed, οὐκ ἐκ κινήματος ψυχῆν.

[1073] Tob. xii. 8.

[1074] Metaphorical expression for perfect. The phrase “a quadrangular man” is found in Plato and Aristotle.

[1075] 2 Cor. v. 1, 7.

[1076] Ex. xxxiv. 29.

[1077] Matt. v. 48.

[1078] John xiii. 33.

[1079] This is cited by Diogenes Laertius as the first dictum of Epicurus. It is also referred to as such by Cicero, _De Natura Deorum_, and others.

[1080] In opposition to the heretical opinion, that those who are saved have an innate original excellence, on account of which they are saved.

[1081] Or, “elected”--χειροτονούμενος. Acts xiv. 23, “And when they had ordained (χειροτονήσαντες) them elders in every church.” A different verb (καθίστημι) is used in Tit. i. 5.

[1082] Presbytery or eldership.

[1083] πρωτοκαθεδρία, Mark xii. 39, Luke xx. 46.

[1084] Rev. iv. 4, xi. 16.

[1085] Eph. ii. 14, 15, 16, iv. 13.

[1086] προκοπαί.

[1087] 1 Thess. iv. 17.

[1088] 1 Cor. xv. 41.

[1089] Eph. iv. 13.

[1090] Ps. xv. 1.

[1091] John i. 47; Matt. v. 8.

[1092] ἐποπτεία, the third and highest grade of initiation of the Eleusinian mysteries (Liddel and Scott’s _Lexicon_).

[1093] John x. 16.

[1094] John x. 28.

[1095] Mark v. 34, etc.

[1096] The text here has ὁτι, for which has been substituted (Potter and Sylb.) οἱ, as above; τήν after αὐλῆς (fold) requires to be omitted also in rendering the sentence as we have done.

[1097] Wisd. iv. 17.

[1098] Wisd. v. 3–5.

[1099] Deut. iv. 19.

[1100] Isa. xl. 15.

[1101] The author reckons three kinds of actions, the first of which is κατόρθωμα, right or perfect action, which is characteristic of the perfect man and Gnostic alone, and raises him (εἰς τὴν ἀνωτάτω δόξαν) to the height of glory. The second is the class of τῶν μέσων, medium, or intermediate actions, which are done by less perfect believers, and procure a lower grade of glory. In the third place he reckons sinful actions (ἁμαρτητικάς), which are done by those who fall away from salvation (Potter).

[1102] To produce this sense, καθῆκεν of the text is by Potter changed into καθήκειν.

[1103] On the authority of one of the MS. Sylburgius reads ὅλον instead of λόγον in the text.

[1104] Matt. viii. 26; Mark viii. 36; Luke ix. 25.

[1105] From the _Acharneis_ of Aristophanes, quoted also by Cicero; with various readings in each. Heinsius substitutes παλαμάσθων for παλαμᾶσθαι of the text.

[1106] Wisd. iv. 9.

[1107] Wisd. iv. 14.

[1108] Matt. xiii. 8.

[1109] Ps. 1. 27.

[1110] Matt. xxv. 10.

[1111] Matt. x. 27; Luke xii. 3.

[1112] Matt. v. 20.

[1113] Ps. xlv. 4.

[1114] Hos. xiv. 9.

[1115] Amos v. 13.

[1116] Matt. xi. 15.

[1117] Ps. xviii. 11, 12.

[1118] Isa. l. 4.

[1119] Isa. l. 5.

[1120] Col. ii. 8.

[1121] Rom. xi. 17.

[1122] _i.e._ the graft is assimilated; so the Latin translator. But in the text we have συνεξομοιουμένῃ, dative, agreeing with fatness, which seems to be a mistake.

[1123] Or inoculation (ἐνοφθαλισμός).

[1124] Wisd. vi. 12–15.

[1125] Wisd. vi. 16.

[1126] Wisd. vi. 17–20.

[1127] 1 Cor. ix. 19.

[1128] Dan. v. 7, 29.

[1129] Matt. xiii. 34.

[1130] John i. 3.

[1131] Prov. viii. 9.

[1132] Heinsius, in a note, remarks that Plato regarded ὁσιότης and δικαιοσύνη as identical, while others ascribe the former to the immortals (as also θέμις); ὁσιότης, as the greater, comprehends δικαιοσύνη. He also amends the text. Instead of κοινόν he reads ὡς κοινόν τι, supplies κατά before θείαν δικαιοσύνην, and changes ὑπάρχουσαν into ὑπαρχούσῃ.

[1133] μετ’ αὐτὸν τὸ ζῇν παρεβάλοντο. The translation of Hervetus, which we have followed, supposes the reading αὐτοῦ instead of αὐτόν. Others, retaining the latter, translated τὸ ζῇν παρεβάλοντο (sacrificed life). But the former is most to the author’s purpose.

[1134] If we retain the reading of the text, we must translate “founding,” and understand the reference to be to the descent of the new Jerusalem. But it seems better to change the reading as above.

[1135] Prov. i. 1–4.

[1136] Prov. i. 5, 6.

[1137] _i.e._ Solomon.

[1138] Isa. viii. 1.

[1139] Mark x. 48, etc. etc.

[1140] Matt. xvi. 17.

[1141] _i.e._ the Commandments.

[1142] For perfect wisdom, which is knowledge of things divine and human, which comprehends all that relates to the oversight of the flock of men, becomes, in reference to life, art (_Instructor_, book ii. chap. ii; _Clem. Alex._ vol. i. 204, Ante-Nicene Library).

[1143] Gal. v. 17.

[1144] The text reads ἐντολαῖς, which, however, Hervetus, Heinsius, and Sylburgius, all concur in changing to the nominative, as above.

[1145] Gal. v. 17.

[1146] Ex. xx. 2, 3.

[1147] _i.e._ commandment. The Decalogue is in Hebrew called “the ten words.”

[1148] The text has τρίτος, but Sylburgius reads τέταρτος, the third being either omitted, or embraced in what is said of the second. The next mentioned is the fifth.

[1149] _i.e._ Christ.

[1150] μεσευθυς μέσος and εὐθύς, between the even ones, applied by the Pythagoreans to 6, a half-way between 2 and 10, the first and the last even numbers of the dinary scale.

[1151] Luke xx. 35.

[1152] _i.e._ with the three disciples.

[1153] The numeral ςτ’ = 6. This is said to be the _Digamma_ in its original place in the alphabet, and afterwards used in MSS. and old editions as a short form of ςτ (Liddel and Scott’s _Lexicon_).

[1154] That is, Christ, who answers to the numeral six.

[1155] Ps. xix. 1.

[1156] Rev. xxi. 6.

[1157] John i. 3.

[1158] Ps. xc. 9, 10.

[1159] Gen. ii. 4.

[1160] Ps. cxviii. 24.

[1161] The first letter of the name of Jesus, and used as the sign of ten.

[1162] In close conjunction with idolatry, fornication is mentioned, Col. iii. 5, Gal. v. 20, 1 Pet. iv. 3.

[1163] Jer. iii. 9.

[1164] ἀγαθοί εἰς are supplied here to complete.

[1165] οὐκ ἀντιληπτικοῖς is substituted here for ἀντιληπτοῖς of the text.

[1166] _Iliad_, i. 544.

[1167] 1 Cor. iii. 12.

[1168] Ps. cxxxiii, 2.

[1169] John i. 3.

[1170] _i.e._ the body is the Jewish people, and philosophy is something external to it, like the garment.

[1171] Ex. xxviii. 3.

[1172] Christ.

[1173] ἐπίπνοιαν, preferred by Sylburgius and the Latin translator to the reading ἐπίνοιαν.

[1174] “When the Most High divided the nations, as He separated the sons of Adam, He set the bounds of the nations according to the angels of God” (Deut. xxxii. 8, Sept.). The Hebrew and the Latin and A. V. have, “according to the number of the children of Israel.”

[1175] Lowth proposes to read κατὰ τοὺς ἐπὶ μέρους instead of καὶ τῶν, etc.; and Montfaucon, instead of Ἐνίοις, ἄνοις for ἀνθρώποις. But the sense is, in any case, as given above.

[1176] For ὡς ἐν τέχναις it is proposed to read ὡς ἂν αἱ τέχναι.

[1177] Ps. xxiv. 1; 1 Cor. x. 26.

[1178]

“Blue-eyed Athene inspired him with prowess.”--_Iliad_, x. 482.

“And put excessive boldness in his breast.”--_Iliad_, xvii. 570.

“To Diomede son of Tydeus Pallas Athene gave strength and
boldness.”--_Iliad_, v. 1, 2.

[1179] 1 Tim. iv. 10.

[1180] The author’s meaning is, that it is only by a process of philosophical reasoning that you can decide whether philosophy is possible, valid, or useful. You must philosophize in order to decide whether you ought or ought not to philosophize.

[1181] 1 Cor. viii. 4.

[1182] Matt. v. 20; Jas. ii. 8.

[1183] βασιλικοί, Jas. ii. 8 (royal law).

[1184] 2 Cor. x. 15, 16.

[1185] Acts xvii.

[1186] 2 Cor. xi. 6.

[1187] Cor. ii. 10, 14.

[1188] Following Hervetus, the Latin translator, who interpolates into the text here, as seems necessary, οἱ φιλόσοφοι τοῖς Ἕλλησι.

[1189] Ps. cxix. 2.

[1190] Heb. v. 14.

[1191] Or, as rendered by the Latin translator, “continual care for his soul and occupation, bestowed on the Deity,” etc.

[1192] Potter’s text has καταδεδουλωμένον--which Lowth changes into καταδεδουλωμένος, nominative; and this has been adopted in the translation. The thought is the same as in vol. i. p. 23.

[1193] This sentence has been thus rendered by Sylburgius and by Bp. Kaye. Lowth, however, suggests the supplying of ἐνεργεῖ, or something similar, to govern πεποίθησιν, confidence.

[1194] Ἀναδεδειγμένῳ. Instead of this, ἀναδεδεγμένῳ, “having received,” has been suggested by Sylburgius.

[1195] By omitting “him” (τόν), as Sylburgius does, the translation would run thus: “For He compels no one to receive salvation from Him, because he is able to choose and fulfil from himself what pertains to the laying hold of the hope.”

[1196] Deut. xxxii. 8, 9, Septuagint, quoted already more than once.

[1197] Prov. viii. 30.

[1198] The magnet.

[1199] Lowth here reads ἐκτεινομένῳ, agreeing with πνεύματι, instead of ἐκτεινομένη, as in the Oxford text.

[1200] 1 Tim. i. 9.

[1201] Instead of ἐπίγησιν, the corrupt reading of the text, ἐπίκτησιν (as above), ἐπίδοσιν, and ἐπ’ ἐξήγησιν have been proposed.

[1202] Eph. iv. 13.

[1203] The text has ὅτε, but the sense seems to require, as Sylburgius suggests, ὅθεν or ὥστε.

[1204] Instead of ἑλόμενος, Sylburgius proposes ἁλάμενος, making a leap by faith to perfection.

[1205] The reading varies here. For οἰκήσεις of the text, Heinsius and the Latin translator adopt οἰκείαν, which, on the whole, seems preferable to οἴκησιν or ἡκούσης.

[1206] Matt. v. 8.

[1207] Phil. iv. 18.

[1208] Ps. li. 17, 19.

[1209] Rom. vi. 6, 7; 2 Cor. x. 5; Eph. v. 22–24; Col. iii. 8, 9, etc.

[1210] John. i. 3.

[1211] κρατεῖν is here supplied to complete the sense.

[1212] ἀντιτάσσεσθαι is suggested instead of ἀντιτάσσεται of the text.

[1213] ἅμα is here, on the authority of a MS. and with the approval of Sylburgius, to be substituted for ἅλμα.

[1214] κόσμιος καὶ ὑπερκόσμιος The author plays on the double meaning of κόσμος, world or order.

[1215] Eph. vi. 12.

[1216] τὸ θέατρον used for the place, the spectacle, and the spectators.

[1217] Ἀδράστεια, a name given to Nemesis, said to be from an altar erected to her by Adrastus; but as used here, and when employed as an adjective qualifying Nemesis, it has reference to διδράσκω.

[1218] _Iliad_, x. 929.

[1219] The text has Ἡ αὐτή, which is plainly unsuitable; hence the suggestion ἡ Αητώ.

[1220] These lines are quoted by Theodoret, and have been amended and arranged by Sylburgius and Grotius. The text has Ἀγαθόν τι; Theodoret and Grotius omit τ as above.

[1221] _Odyss._ i. 181.

[1222] Which were used in lustrations, ὠά. The text has ὦτα.

[1223] Translated as arranged and amended by Grotius.

[1224] Euripides, _Orestes_, v. 477.

[1225] A Platonic phrase: παίγνιον Θεοῦ.

[1226] So Sylburgius, who, instead of παιδιᾶς τέχνης of the text, reads παιδιὰν τέχνης.

[1227] God Himself is ἱερός, and everything dedicated to Him.

[1228] Montacutius suggests ἐκκλητῶν, from its connection with Ἐκκλησια, instead of ἐκλεκτῶν.

[1229] Translated as arranged by Grotius.

[1230] These lines are translated as arranged by Grotius, who differs in some parts from the text.

[1231] ἐφ’ οἷς, substituted by Lowth for ἅ in the text.

[1232] δρυῶν, a probable conjecture of Gataker for the reading of the text, δαιμόνων.

[1233] ἀνθρώπου supplied by Lowth.

[1234] ψυχή, animal life.

[1235] _i.e._ in the institution of the scape-goat.

[1236] Or, of water. For instead of ὑλὶκῆς in the text, it is proposed to read ὑδατικῆς.

[1237] Consult Matt. iii. 11; Luke iii. 16; Heb. iv. 12.

[1238] Ps. cxix. 164.

[1239] Ps. cxix. 66.

[1240] According to Heinsius’ reading, who substitutes ἀπονενεμημένη for ἀπονενεμημένῳ.

[1241] Ps. cxli. 2.

[1242] Rom. viii. 26.

[1243] τὸ δὲ ἐπιτελεῖν διὰ τὸν δύσοιστον κοινὸν βίον is the reading of the text; which Potter amends, so as to bring out what is plainly the idea of the author, the reference to pleasure as the third end of actions, and the end pursued by ordinary men, by changing διά into ἡδέα, which is simple, and leaves δύσοιστον (intolerable) to stand. Sylburgius notes that the Latin translator renders as if he read διὰ τὴν ἡδονήν, which is adopted above.

[1244] Or, “persecuted;” for ἀδικουμένου (Lowth) and διωκομένου (Potter and Latin translator) have been both suggested instead of the reading of the text, διακονουμένου.

[1245] προσφέρεσθαι and προφέρεσθαι are both found here.

[1246] συνιέντας, and (Sylburgius) συνιόντας.

[1247] Rom. ii. 25; Eph. ii. 11.

[1248] 1 Cor. ix. 19, etc.

[1249] This sentence is obscure, and has been construed and amended variously.

[1250] Luke xix. 26.

[1251] Luke xx. 36.

[1252] Ps. xxiv. 3–6.

[1253] Heb. i. 3.

[1254] Matt. xi. 27.

[1255] 1 Cor. xiv. 6.

[1256] 1 Cor. xiii. 3.

[1257] Eph. iv. 13.

[1258] ὁρᾶ; or, desires, ἐρᾷ, as Sylburgius suggests.

[1259] Prov. i. 7.

[1260] 1 Cor. xiii. 7.

[1261] 2 Thess. ii. 4.

[1262] Matt. vi. 24; Luke vi. 13.

[1263] According to the text, instead of “to witness,” as above, it would be “not to witness.” Lowth suggests the omission of “not” (μη). Retaining it, and translating “is not even for children to witness,” the clause yields a suitable sense.

[1264] ὑπὸ τοιούτων is here substituted by Heinsius for ὑπὸ τῶν αὐτῶν.

[1265] Matt. vii. 21.

[1266] ποθεῖν suggested by Lowth instead of ποιεῖν.

[1267] ἀτεχνῶς adopted instead of ἀτέχνως of the text, and transferred to the beginning of this sentence from the close of the preceding, where it appears in the text.

[1268] Matt. xxi. 21; Mark xi. 23; 1 Cor. xiii. 2, etc. etc.

[1269] Referring to Matt. vi. 21.

[1270] Or His, _i.e._ the Lord’s.

[1271] Rom. ii. 29.

[1272] ἁγίων, as in the best authorities; or ἀγγέλων, as in recent editions.

[1273] Ps. xix. 9.

[1274] Luke xiv. 26, 27.

[1275] _i.e._ The sentient soul, which he calls the irrational spirit, in contrast with the rational soul.

[1276] Gal. v. 17.

[1277] In allusion to Gal. vi. 8, where, however, the apostle speaks of sowing to the flesh.

[1278] Job i. 21.

[1279] Job i. 1.

[1280] Matt. vi. 12; Luke xi. 4.

[1281] Matt. v. 48.

[1282] Ps. xxxiv. 11.

[1283] 1 Cor. iii. 16.

[1284] These words are not found in Scripture. Solomon often warns against strange women, and there are our Lord’s words in Matt. v. 28.

[1285] Matt. x. 16.

[1286] Ps. xlviii. 12.

[1287] Eph. iv. 13.

[1288] 1 Cor. vi. 1, 2.

[1289] Matt. v. 44.

[1290] εὐπειθεῖς here substituted by Sylburgius for ἀπειθεῖς. May not the true reading be ἀπαθεῖς, as the topic is ἀπαθεία?

[1291] Matt. v. 45.

[1292] 1 Cor. vi. 7, 8.

[1293] 1 Cor. vi. 9.

[1294] 1 Cor. vi. 9.

[1295] ἄνευ; or above, ἄνω.

[1296] 1 Cor. vi. 12.

[1297] 1 Cor. vi. 13.

[1298] Matt. v.; _sic._ τέλειοι τελείως.

[1299] 1 Cor. xi. 19.

[1300] δοκίμους, same word as above translated “approved.”

[1301] Luke ix. 62.

[1302] Tertullian, who treats of the above-mentioned topic, attributes these words to Ezekiel; but they are sought for in vain in Ezekiel, or in any other part of Scripture.

[1303] Heb. i. 1.

[1304] An apocryphal scripture probably.

[1305] 1 Cor. x. 1, 3, 4.

[1306] Luke vi. 46, combined with Matt. vii. 21.

[1307] εἴ τις instead of ἥτις.

[1308] 1 Cor. iv. 19.

[1309] Rom. xiii. 9.

[1310] Those who initiate into the mysteries.

[1311] Ἡ μὲν γὰρ τοῦ Κυρίου κατὰ τὴν παρουσίαν διδασκαλία, ἀπὸ Αὐγούστουκαὶ Τιβερίου Καίσαρος ἀρξαμένη, μεσούντων τῶν Αὐγούστου χρόνων τελειοῦται. In the translation, the change recommended, on high authority, of Αὐγούστου into Τιβερίου in the last clause, is adopted, as on the whole the best way of solving the unquestionable difficulty here. If we retain Αὐγούστου, the clause must then be made parenthetical, and the sense would be: “For the teaching of the Lord on His advent, beginning with Augustus and Tiberius (in the middle of the times of Augustus), was completed.” The objection to this (not by any means conclusive) is, that it does not specify the end of the period.

The first 15 years of the life of our Lord were the last 15 of the reign of Augustus; and in the 15th year of the reign of his successor Tiberius our Lord was baptized. Clement elsewhere broaches the singular opinion, that our Lord’s ministry lasted only a year, and consequently that He died in the year in which He was baptized. As Augustus reigned, according to one of the chronologies of Clement, 43, and according to the other 46 years 4 months 1 day, and Tiberius 22 or 26 years 6 months 19 days, the period of the teaching of the gospel specified above began during the reign of Augustus, and ended during the reign of Tiberius.

[1312] Θεοδάδι ἀκηκοέναι is the reading, which eminent authorities (Bentley, Grabe, etc.) have changed into Θεοδᾶ (or Θευδᾶ) διακηκοέναι.

[1313] Much learning and ingenuity have been expended on this sentence, which, read as it stands in the text, appears to state that Marcion was an old man while Basilides and Valentinus were young men; and that Simon (Magus) was posterior to them in time. Marcion was certainly not an old man when Valentinus and Basilides were young men, as they flourished in the first half of the second century, and he was born about the beginning of it. The difficulty in regard to Simon is really best got over by supposing that Clement, speaking of these heresiarchs in ascending order, describes Marcion as further back in time; which sense μεθ’ ὅν of course will bear, although it does seem somewhat harsh, as “after” thus means “before.”

[1314] Luke x. 22.

[1315] Luke vi. 46.

[1316] Ps. i. 4.

[1317] Isa. xl. 15.

[1318] Matt. vii. 7; Luke xi. 9.

[1319] It is necessary to read λόγον here, though not in the text, on account of ἐκπορίζοντα which follows; and as εὔλογον εἶναι λόγον occurs afterwards, it seems better to retain εὔλογον than to substitute λόγον for it.

[1320] Ἐπιθυμητικοῦ, which accords with what Plato says in the Timæus, p. 1078. Lowth, however, reads φυτικοῦ.

Transcriber’s Notes:

1. Obvious printers’, punctuation and spelling errors have been corrected silently.

2. Where hyphenation is in doubt, it has been retained as in the original.

3. Some hyphenated and non-hyphenated versions of the same words have been retained as in the original.

4. Where appropriate, the original spelling has been retained.

5. Italics are shown as _xxx_.